MISSIONARY WORK OF THERA SÃRIPUTTA

Scholarly Research Journal for Interdisciplinary Studies, Online ISSN 2278-8808, SJIF 2021 = 7.380, www.srjis.com PEER REVIEWED & REFEREED JOURNAL, MAY-JUNE, 2021, VOL- 8/65 https://doi.org/10.21922/srjis.v8i65.1329 MISSIONARY WORK OF THERA SÃRIPUTTA Kheminda Ph.D. Research scholar, Samrat Askok Subharti School of Buddhist studies, Swami Vivekanand Subharti University, Delhi Haridwar Road, Meerut Bypass, Merrut(UP) Email- kheminda2017@gmail.com

Paper Received On: 21 JUNE 2021 Peer Reviewed On: 30 JUNE 2021 Published On: 1 JULY 2021

Content Originality & Unique: 76%

Scholarly Research Journal's is licensed Based on a work at www.srjis.com

Thera Sãriputta worked together with TheraMogallana to propagate Dhamma, restore order and faith in the Sangha. They won back 500 monks led astray by Devadatta by preaching them at Vultures’ Peak in Rajgir. They also admonished monks who misbehaved themselves like the monks led by Assaji (not the Elder Assaji), and Punnabbasu of Kitagiri. Thera Sãriputta had very good relations with fellow monks. Thera Sãriputtarepeated to Ananda what Buddha often said, ‘the whole of Holy life was good friends.’ VenerableAnanda would give ordination to young pupils and then bring them to Thera Sãriputtafor Higher ordination.

Thera Sãriputtadid likewise and between the 2 of them, they shared 500 pupils in common.

VenerableAnanda also would offer robes and other requisites, which he received to Thera Sãriputta.

I

would

like

to

explain

TheraSāriputta’s

disposition

or

character

and

insightaccordiong to Tipitaka literature.TheraSāriputta has unique surprised good disposition and insight. Here I would like to advance as manyaspects: gratefulness of Thera Sāriputta, patience of TheraSāriputta, helpfulness of TheraSāriputta, and insight of TheraSāriputta.

Firstly,I will discuss about the good disposition of TheraSāriputta.Hewas well-known that he has gratefulness, patience, compassion, humilit and helpfulness to others. Not only did he help the community and the monks in the Dhamma, but he also provided material help and comfort.

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Patience of Thera Sāriputta We may see this verse which use to be addressed by all of the Buddha in Dhmmapada: “Khantīparamamtapotitikhā, NibbānamparamamvadantiBuddha, Na hi pabbajitoparūghātī, Na samanohoti param vihethayanto.”

“The best moral practice is patience and forbearance; “Nibbāna is Supreme” said the buddhhs. A bhikkhu does not harm others; one who harmes others is not a bhikkhu.”

This verse is one of three instructional verses given by all the Buddhas. While the Buddha was residing at the jetavana monastery, Ānanda Thera asked the Buddha whether the fundamental instructions to Bhikkhus given by the preceding Buddhas were the same as those of the Buddha himself. The Buddha replied him that the instructions given by all the Buddhas are the same as the three verses I have given.

First line of this verse is “Khantīparamamtapotitikhā”. It means that “The best moral practice is patience and forbearance.” It is instructed by not only our Gotama Buddha but also all of the Buddhas.The patience or forbearance is best morla practice.Here we can find that howTheraSāriputtawas patiencein the Dhammapada commentary and many places of Tipitaka literature. TheraSāriputtawas often praised by many people for his patience and forbearance.

Once occasion a group of people in the Sāvutthi city were praising Sāriputta’s patience thus: “our teacher is a monk of great patience and extreme endurance. If he is abused or even beaten by others, he does not feel temper”. A Brahmin who was a holder of false views asked them “Who is this that never gets angry?” They told him “It is our TheraSāriputta”.He declared that “That must be because nobody has ever provoked him.” To prove that Sāriputta, like others, would be in atemper, when the TheraSāriputta entered the city on his alms round, the Brahmincame after him from behind and punched him hard on his back.

TheTheraSāriputta did not even look round to find out who was the person that attacked him and continued walking on his way as if nothing had happened. When he saw the magnanimity of the Thera.the Brahmin was overcome with guilt at his conduct. In every part of the Brahmin’sbody, there arose the fire of regret. He was very much shaken.Falling on his knees at the feet of the TheraSāriputta,he begged pardon and told TheraSāriputta how he had hit him to provoke anger.The Theraasked,“for what?”. “I struck you. So, to be pardon my couduct on you, I begged.” theBrahmin replied. TheTheraSāriputtatold him“Verywell, I Copyright © 2021, Scholarly Research Journal for Interdisciplinary Studies

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pardon you.” the Brahmin then continued “if you are willing to pardon me, please come to my house for your alms-food.”

The TheraSāriputtaaccepted the invitation.After the meal, apeople who saw the assault had gathered with sticks and stones to punish the Brahmin at the Brahmin’s house.TheraSāriputta asked them what the commotion was about. They replied: “The man struck you. So,we are going to kill him”. Thera asked them that ‘Whom did the Brahmin strike, you or me?" They replied, “he struck you”.Thera said them “Well, if he struck me, he has already begged my pardon. I also have forgiven him. What cause is there for anger when I whom he struck feel none?" Go your ways.TheTheraSāriputtaalso calmly made his way back to the monastery.

This is described intheSāriputtatheravutthuof Brahmana Vaggain the Dhammapada Commentary.According to this story, we may see his great patience. Even if the Brahminpunched him hard on his back, he did not appear any anger in his mind. He looked after kindly on other.

When TheraSāriputta visited the city of his birth with a large gathering of monks, he came to his mother’s house for alms. His mother affronted him in front of all the monks by shouting at him: "O you, eater of others’ leavings. When you fail to get food, you go from house to house among strangers licking the leavings from the back of their ladles. You have ruined me. Now go on and eat."

She then berated the monks for having her younger son as a helper by saying: "So you are the men who have made my younger son your page-boy". TheraSāriputta, however, did not say any word. He took his food in silence and returned to the monastery.

Rāhula who had been among monks recounted this incident to the Buddha. The Buddha praised TheraSāriputta in front of the assembly of monks by saying: "He that is free from anger,whoperforms his duties faithfully?

He that guards the precepts and is free from lust, He that has subdued himself, He that wears his last body – He it is I call a Brahmin(Arahanth).

We can learn from TheraSāriputta great patience, forbearance, and humility. The Buddha has instructed us on the respect that we should have for our mothers.

TheraSāriputtaexemplary behavior is one that we should all follow.

Helpfulness of Thera Sāriputta TheraSāriputtacaring or helpfulness is also documented in the text.In the Devadaha Sutta of SaṁyuttaNikāya, the Buddha said himself that “Sāriputta, bhikkhus, is wise, and a Copyright © 2021, Scholarly Research Journal for Interdisciplinary Studies

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helper of his fellow monks.” In the commentary of this sutta, there were explanaedthese words, “TheraSāriputtawas a helper in two ways: “By giving material help (āmisānuggaha) andBy giving the help of the Dhamma (dhammānuggaha).”

Among the bhikkhus TheraSāriputtawas excellent as one who helped others. He was ready to help in every way, in small things as in great. When the monks went to a city for their alms round early in the morning, TheraSāriputta did not join them.He stayed in the monastery and made sure that everything was not disorder. If one of the novices had forgotten to sweep out a room or if any thing was disordered,heswept the premises and put it in place. He wanted to always make sure thatthe monastery should be in order so that visiting devotees would not have a negative notion of the Order.

TheraSāriputtasometimes used to visit the sick hall and provided comfort and medicine for the monks who were sick. One day, there was a sick monk named Tissa that everyone had rejected. The Buddha instructed “who want to tend me should tend the sick monks”. TheraSāriputtaencouraged the novices to help with the caring and relieving of the sick.If some sick monks required medicine that was not available on location, he arranged to get it. These are helping by giving material(āmisānuggaha) ofTheraSāriputta.

When the Thera Sāriputta returned from this visiting to the Brahmin Dhānañjāni, he has died and has been reborn in the Brahma-world. These are thatThera Sāriputtagavethe help of Dhamma.

In Channovāda Sutta, Thera Sāriputta with Venerable Mahācunda went to Venerable Channa who was sick and in great pain to encourage. When he saw the sick monk’s distress, Thera Sāriputtaimmediatelywanted to go in search of medicines and suitable foods for him.

Venerable Channaasked them that“let me kill mylself by a kife so that I don’t want to feel this distressing suffering. Please give me the kife!” Thera Sāriputtarequested him to throw out such thoughts, then invited him to accept suitable medicines and foods from him and preached Dhamma that make recovery from the painful sufferind. But itwas not successful.

After they went back fromChanna,he used the knife. Later theBuddha explained that the VenerableChanna was innocent.He had attained arahantship while dying andhad passed away into final Nibbāna. In These manners, it was that Thera Sāriputtawould give material and Dhamma help together.

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Insight of Thera Sāriputta Here, “I would like to present Thera Sāriputta’sinsight accordiong to Tipitaka literature, I would like to advance as two aspects; good disposition and insight”, now I am going to advance the insightof TheraSāriputtabecausethe first aspect, good disposition of theThera Sāriputta,have been done.Thera Sāriputtawas known as a great wisdom.In the assembly of monks and nuns, Thera Sāriputtawas declared by the Buddha foremost among those

who

possessed

wisdom;

“Eatdaggambhikkhave

mama

sāvakānambhikkhunammahāpaññānamyadidamsāriputto. It means that Sāriputtais a great wisdom among my follower monks. He was considered by the Buddha as inferior only to himself in wisdom.

According to these quotations orconfirmationand emphasis of the Buddha on TheraSāriputta’s

wisdom,

we

can

understandthat

how

the

Buddha

praise

the

TheraSāriputtaabout his wisdom.A Anupada Sutta is one long eulogy of Sāriputta by the Buddha. In this sutta, we may know that TheraSāriputtawas praised concerning his wisdom by the Budddha as follow: “Proficient, monks, is Sāriputta; of great wisdom, monks, is Sāriputta; of wide wisdom, monks, is Sāriputta; of bright wisdom, monks, is Sāriputta; of swift wisdom, monks, is Sāriputta; of acute wisdom, monks, is Sāriputta; of piercing wisdom, monks, is Sāriputta.”

He is there held up as the supreme example of the perfect disciple, risen to mastery and perfection in noble virtue, noble concentration, noble perception, noble deliverance.

Buddha Ghosa Thera in Atthasālinīsaid that the way to teach Abhidhamma was started by the TheraSāriputta.Basic architecture of Abhidhamma originated from the Buddha.

The actual working out of the details and the prototypes of the texts themselves are to be ascribed to the illustrious TheraSāriputtaand his follower of 500 monks. TheTheraSāriputtais ascribed as an order of the Abhidhamma discourse.In other early Buddhist schools, too, the Abhidhamma is closely connected with the TheraSāriputta, who in some traditions is regarded as the literal author of Abhidhamma treatises. According to these commentaries, we may know TheraSāriputtaextensive insight and wisdom. For example, Debating With Kundalakesa also highlight his great wisdom. Kundalakesa,she was born in Rajagaha. One day, she saw a thief being led to the place of his capital punishment through the window of her home and fell in love with him at first sight.She was married with him.

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she pushed him over a high cliff. She did not want to return to lay life and entered the order of Jains as an ascetic. When she was ordained, her hair was torn out at the roots. Her hair grew again, and it was very curly. So she was called as aKundalakesa (Curlyhair).Kundalakesa was not satisfied by the Jain doctrine. That is why she became a solitary wandering ascetic. For fifty years she traveled throughout ancient India and visited many spiritual teachers.In that way, she accrued a wide-ranging knowledge of religious scriptures and philosophies. With her knowledge, she became one of the foremost debaters of her time.

Whenever she entered a town, she would make a sand-pile and stick a rose-apple branch into it. This would challenge whoever was interested in a debate to trample upon the sand-pile.

CONCLUSION As a conclusion, VenerableSariputta was well-known as his missionary works such as, patience, compassion, humility, and helpfulness to others. Not only did he help the community and the monks in the Dhamma, but he also provided material help and comfort.

In the world, to find out grateful person as TheraSariputta is very difficult. We should practice ourselves to be grateful person on our supporters or helpers who have done good things for us such as teaching, supporting, and helping etc… Compassion and lovingkindness are also one of very important things in our life. If all most people would have them, our world will be peaceful without fighting each other. So, we should have compassion and help with it when we see someone who face some problem and need something from our hands. And as aTheraSāriputta,we should try to more develop our loving-kindness to other and should help them kindly with loving-kindness by understanding that all of beings all over the world want to get and possess wornderful and peaceful life with their family.

Refenences Buddhaghosa, Thera, Sāriputtatheravutthu, Dhammapada Athakathā, vol.2, Yangon: department of Religious Affairs press, 1992.

Buddhaghosa, Thera, Susīma Sutta, SagāthāvaggaAthakathā, SaṁyuttaNikāya, vol.2, Yangon: department of Religious Affairs press, 1992.

SaṁyuttaNikāya,Devadaha Sutta, Salāyatana-vagga, Yangon: department of Religious Affairs press, 1996.

Buddhaghosa, Thera, Sāriputtatheravutthu, Dhammapada Athakathā, vol.1, Yangon: department of Religious Affairs press, 1992.

Majjhima-Nikāya, Anupadasutta, Vol.III, the pali text society, London. 1977.

The Middle length sayings, Anupada sutta, vol.III, the Pali text society, London. 1977.

Buddhaghosa, Thera, Kundalakesavutthu, Dhammapada Athakathā, vol.2, Yangon: department of Religious Affairs press, 1992.

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Vinaya-Pitaka, Cula-vagga, Senāsana-khandana, vol.4, Yangon: department of Religious Affairs press, 1992.

Buddhaghosa, Thera, Rādhatheravutthu, Dhammapada Athakathā, vol.1, Yangon: Department of Religious Affairs press, 1992.

Buddhaghosa, Thera,Ānandatherapañhavutthu, Dhammapada, Translated by Mya Tin, Daw, Myanmar Pitaka Association, 1995.

GP Malalasekera, Dictionary of Pali Proper Names. Vol.I, (New Delhi: MunshiramManoharlal Publishers Pvt. Ltd., 2002).

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